Readings in the History of Education Part 5

The treatises of Aristotle on Logic, both the Old and the New, are to be read in the schools in the regular and not in the extraordinary courses. On feast-days [holidays] nothing is to be read except ... the Ethics, if one so chooses, and the fourth book of the Topics. The books of Aristotle on Metaphysics or Natural Philosophy, or the abridgments of these works, are not to be read.[21]

In other words, the Old and New Logic are prescribed studies; the Ethics, and Topics, Bk. IV, are optional; the Metaphysics and the Natural Philosophy are forbidden.

Sixteen years later (1231) the Statutes of Pope Gregory IX for the University prohibit only the Natural Philosophy, and even these works only until they are "purged from error":

Furthermore, we command that the Masters of Arts ... shall not use in Paris those books on Natural Philosophy which for a definite reason were prohibited in the provincial council [of 1210], until they have been examined and purged from every suspicion of error.[22]

The final triumph of Aristotle in the University is indicated by the statute of the Masters of Arts in 1254.[23] It must have had at least the tacit approval of the pope or his delegate. The statute is too long to quote effectively to the point. None of the works are forbidden, and a large number are prescribed. The list of works mentioned includes--

(1) The six logical treatises of the Organon; (2) Ethics, Bks. I-IV; (3) Physics, On the Heavens and the Earth, Meteorologics, On Generation, On Animals, On the Soul, On Sense and Sensible Things, On Sleep and Waking, On Memory and Recollection, On Life and Death; (4) Metaphysics. To these are added two other works then believed to be Aristotle's,--On Plants, and On Causes,--and numerous books by other authors (named on p. 137) which do not concern the present discussion. A comparison of the list above with the list on page 40 will show that nearly the whole range of Aristotle's works is prescribed. Comparison with the statute of 1215 will show not only a change of view regarding the works then forbidden, but also an immense broadening of the studies of the Faculty of Arts in the course of forty years.

The foregoing details are cited to give an idea of the first stage of the question of Aristotle in the universities. The statute of 1254 may be taken as closing the long struggle for the recognition of his works.

The broad principle of their general acceptance had been established; thenceforward for nearly three centuries they remained the dominant studies of the Faculties of Arts everywhere.

These centuries include the second period of their academic history.

Their authority is now hardly questioned; and woe to the questioner!

They furnish the basis for the great structure of scholastic philosophy; they are reconciled with Christian doctrine. Aristotle is thenceforward "The Philosopher"--he is so styled even in modern scholastic philosophy; he is "the forerunner of Christ in things natural," "the master of those who know." In this period, then, academic debate concerned itself with matters of detail. What portions of his works should be studied for the various degrees in Arts? In what order should they be studied? What comments should be read? What translations should be used? So late as 1519 these are the chief questions considered in the reformed plan of studies in Arts at Leipzig. The reader will note the stress laid upon the study of the text itself; the exclusion of frivolous comments, and the use of the latest translations by Greek scholars.

Inasmuch as no good thing is more desirable than philosophy, as Cicero says, and none more advantageous has been given to the race of mortals, or granted by heaven, or will ever be given as a gift; in order that we may possess this too, we choose as our guide Aristotle, whom we cause to be commended for his knowledge of facts, the number of his works, his ability in speaking, and the ac.u.men of his intellectual powers. Nor will we interpret the visions and involved questions of his interpreters, since it is characteristic of a very poor intellect to grow wise from commentaries only, in which, neglecting Aristotle's meaning, the Sophists dispute about empty trifles. But his works, translated in part by Archeropylus [Argyropulos], in part by Augustus Nipho and Hermolaus Barbarus and Theodoras Gaza, will be made clear in the order outlined below:[24] [Then follows the list of books, for which see p. 134].

The third stage of the debate concerning Aristotle began shortly after 1500. His works were less exclusively the subject of study: they were being displaced by the Latin and Greek cla.s.sics. They were, moreover, the object of repeated attack. In 1536, in the University of Paris, which had so long maintained their study, Pierre Ramus successfully defended the startling thesis, "Everything that Aristotle taught is false." This was only one sign of their loss of prestige. New and improved text-books in Logic absorbed the useful portions of the Organon; the authority of the Natural Philosophy waned with the rise of experimental science; that of the Metaphysics yielded to the new philosophy of Descartes. By the end of the seventeenth century they ceased to be a potent factor in university studies.

(b) _The Roman Law_

The great compilation of the Roman Law known as the _Corpus Juris Civilis_ (Body of Civil Law) const.i.tutes a second important addition of the twelfth century to the field of university studies. It was probably more important as an influence upon the growth of universities than the works of Aristotle.

The greater part of the Corpus Juris was compiled at Constantinople, 529-533 A.D., by certain eminent jurists under the Roman Emperor, Justinian. The purpose of the work was to reduce to order and harmony the ma.s.s of confused and contradictory statutes and legal opinions, and to furnish a standard body of laws of manageable size in place of the unwieldly ma.s.s of incorrect texts commonly in use, so that "the entire ancient law, in a state of confusion for some fourteen hundred years and now by us made clear, may be, so to speak, enclosed within a wall and have nothing left outside it." The jurists entrusted with this work were also required to prepare an introductory book for students, as described below. After the completion of the whole work Justinian issued (533-565) many new statutes (Novellae) which were never officially collected, but which came to be considered a part of the Corpus Juris. The main divisions of the Body of Civil Law are--

(1) The Code, in twelve books, which contains statutes of the Emperors from the third century A.D.

Since [says Justinian] we find the whole course of our statutes ... to be in a state of such confusion that they reach to an infinite length and surpa.s.s the bounds of all human capacity, it was therefore our first desire to make a beginning with the most sacred Emperors of old times, to amend their statutes, and to put them in a clear order, so that they might be collected together in one book, and, being divested of all superfluous repet.i.tion and most inequitable disagreement, might afford to all mankind the ready resource of their unalloyed character.[25]

(2) The Digest, or Pandects, in fifty books, containing extracts from the opinions of Roman lawyers on a great variety of legal questions.

This work was also undertaken to bring order and harmony out of the prevailing confusion:

We have entrusted the entire task to Tribonia.n.u.s, a most distinguished man, Master of the Offices, ex-quaestor of our sacred palace, and ex-consul, and we have laid on him the whole service of the enterprise described, so that with other ill.u.s.trious and learned colleagues he might fulfil our desire.

[He is] to collect together and to submit to certain modifications the very most important works of old times, thoroughly intermixed and broken up as they may almost be called.

But in the midst of our careful researches, it was intimated to us by the said exalted person that there were nearly two thousand books written by the old lawyers, and more than three million lines were left us by them, all of which it was requisite to read and carefully consider and out of them to select whatever might be best. [This was accomplished] so that everything of great importance was collected into fifty books, and all ambiguities were settled, without any refractory pa.s.sage being left.[26]

In mediaeval university doc.u.ments the Digest is frequently mentioned in three divisions, which probably indicate three separate instalments in which the MS. of the work was brought to Bologna in the eleventh and twelfth centuries: the Old Digest (Digestum Vetus) Bks. I-XXIV, t.i.tle ii, Infortiatum Bks. XXIV, t.i.tle iii-x.x.xVIII, t.i.tle iii, and New Digest (Digestum Novum) Bks. x.x.xVIII, t.i.tle iv-L. The meaning of the term Infortiatum is uncertain.

This distinction between the various parts of the Digest is purely arbitrary.... The division must have originated in an accidental separation of some archetypal MS.[27]

(3) The Inst.i.tutes, in four books, an elementary text-book for students.

The purpose of the book was to afford a simple, clear, and trustworthy introduction to the study of law, and to economize the student's time:

When we had arranged and brought into perfect harmony the hitherto confused ma.s.s of imperial const.i.tutions (i.e. the Code), we then extended our care to the vast volumes of ancient law; and, sailing as it were across the mid ocean, have now completed, through the favour of heaven, a work that once seemed beyond hope (i.e. the Digest).

When by the blessing of G.o.d this task was accomplished, we summoned the most eminent Tribonian, master and ex-quaestor of our palace, together with the ill.u.s.trious Theophilus and Dorotheus, professors of law, all of whom have on many occasions proved to us their ability, legal knowledge, and obedience to our orders; and we have specially charged them to compose, under our authority and advice, Inst.i.tutes, so that you may no more learn the first elements of law from old and erroneous sources, but apprehend them by the clear light of imperial wisdom; and that your minds and ears may receive nothing that is useless or misplaced, but only what obtains in actual practice. So that, whereas, formerly, the junior students could scarcely, after three years' study, read the imperial const.i.tutions, you may now commence your studies by reading them, you who have been thought worthy of an honour and a happiness so great that the first and last lessons in the knowledge of the law should issue for you from the mouth of the emperor.

When, therefore, by the a.s.sistance of the same eminent person Tribonian and that of other ill.u.s.trious and learned men, we had compiled the fifty books, called Digests or Pandects, in which is collected the whole ancient law, we directed that these Inst.i.tutes should be divided into four books, which might serve as the first elements of the whole science of law.

In these books a brief exposition is given of the ancient laws, and of those also, which, overshadowed by disuse, have been again brought to light by our imperial authority.

These four books of Inst.i.tutes thus compiled, from all the Inst.i.tutes left us by the ancients, and chiefly from the commentaries of our Gaius, both in his Inst.i.tutes and in his work on daily affairs, and also from many other commentaries, were presented to us by the three learned men we have above named. We have read and examined them and have accorded to them all the force of our const.i.tutions.

Receive, therefore, with eagerness, and study with cheerful diligence, these our laws, and show yourselves persons of such learning that you may conceive the flattering hope of yourselves being able, when your course of legal study is completed, to govern our empire in the different portions that may be entrusted to your care.

Given at Constantinople on the eleventh day of the calends of December, in the third consulate of the Emperor Justinian, ever August (533)[28]

(4) The Novellae (Novels), or new statutes issued by Justinian between the final edition of the Code and his death (534-565). These are really a continuation of the Code, but they were never officially collected.

The Code and the Inst.i.tutes were known and studied in Italy throughout the Dark Ages, but the Digest, much the largest and most important part of the Corpus Juris, was almost wholly neglected, if not unknown, until the time of Irnerius of Bologna (_c._ 1070-1130). He and his co-laborers collected and arranged the scattered parts of the entire Body of Civil Law, and in particular introduced the Digest to western Europe. "Without the Digest the study of Roman Law was in a worse position than the study of Aristotle when he was known only from the Organon." In a most important sense, therefore, the recovery of the Corpus Juris was a contribution of the twelfth century to the group of available higher studies. Hitherto Law had been taught usually as a mere branch of Rhetoric, and as a part of a liberal education. The body of material now made available was sufficient to occupy the student's entire time for several years. It therefore attained standing as an independent subject, and as a distinctly professional study.

The effect of this newly recovered body of learning upon the rise of universities was very much like that of Abelard and his new method.

Students flocked in thousands to study law at Bologna, and toward the close of the twelfth century the University was organized. Numerous other universities arose directly from the same impulse, and "Law was the leading Faculty in by far the greater number of mediaeval universities" (Rashdall). Except for Canon Law, the Corpus Juris Civilis remained the chief study of the Faculties of Law for more than five centuries. Roman Law is still very generally taught in European universities. Thus the impulse given by Irnerius and his co-laborers is influential in university affairs of to-day.

The influence of Roman Law upon the social and political history of Europe is far-reaching. The subject is beyond the limits of the present work; but it is to be noted that this influence was exerted as a result of its study in the universities (see Rashdall, Vol. II, Pt. II, pp.

708-709).

Rashdall and Denifle think that the example of Justinian inspired the first mediaeval grant of special privileges to scholars (see p. 82). If this is true, the Roman Law had a most important effect upon the history of universities themselves. Two important mediaeval privileges for masters and scholars were exemption from taxation and the right of trial before special courts. Whether or not these were copied from the Roman Law is a question; but the Code of Justinian, following the statutes of earlier emperors, explicitly grants both of these privileges to teachers. These are so often mentioned that it is worth while to present those bearing on the subject:

THE EMPERORS LEO AND ZENO, AUGUSTI, TO EUSEBIUS, MASTER OF OFFICES.

By this law we decree that those who serve in the individual schools, and who, after completing the curricula of their duties, shall have reached the rank of chiefs and through the adored purple of our divinity have won the dignity of most ill.u.s.trious Counts, shall enjoy both the girdle and all the privileges open to them, and hereafter to their life's end shall be subject to the court of Your Highness only, nor shall they be compelled by the command of any one else whomsoever to undergo civil litigation.

Yet in criminal suits and in matters connected with public tribute we wish the appropriate jurisdiction of the rulers of the provinces to be recognized against even such men, lest, under the pretext of a granted privilege, either the influence of the wicked be increased or the public good be diminished.[29]

THE EMPEROR CONSTANTINE, AUGUSTUS, TO THE PEOPLE.

We direct that physicians, and chiefly imperial physicians, and ex-imperial physicians, grammarians and other professors of letters, together with their wives and sons, and whatever property they possess in their own cities, be immune from all payment of taxes and from all civil or public duties, and that in the provinces they shall not have strangers quartered on them, or perform any official duties, or be brought into court, or be subject to legal process, or suffer injustice; and if any one hara.s.s them he shall be punished at the discretion of the Judge.

We also command that their salaries and fees be paid, so that they may more readily instruct many in liberal studies and the above mentioned Arts.

Proclaimed on the fifth day before the Kalends of October (Sept.

27) at Constantinople, in the Consulship of Dalmatius and Zenophilas.[30]

(c) _Canon Law_

About 1142 (the year of Abelard's death) Gratian, a monk of Bologna, doubtless influenced by the school of Roman Law in that city, made a compilation of the Canon Law, which included the canons or rules governing the Church in its manifold activities,--"its relations with the secular power, its own internal administration, or the conduct of its members." Hitherto Canon Law had been regarded as merely a subdivision of Theology, just as Roman Law had been considered a branch of Rhetoric. It now became an independent subject,--further addition to the body of higher studies. As an influence upon the development of universities it was not less important than the _Corpus Juris Civilis_.

The compilation made by Gratian was added to in later generations, and the whole body of church law was known in the fifteenth century as the _Corpus Juris Canonici_ (Body of Canon Law). Its main divisions are:

1. The Decree of Gratian _(Decretum Gratiani)_ in three parts, published c. 1142. Part I contains one hundred and one distinctions (_distinctiones_) or divisions, which treat of matters relating to ecclesiastical persons and offices. Dist.

x.x.xVII is translated below. Part II contains thirty-six cases (_causae_) each of which is divided into questions (_quaestiones_). These questions deal with problems which may arise in the administration of the canon law. Part III contains five distinctions which deal with the ritual and the sacraments of the church. Under each distinction, or question, are arranged the canons--the views of ecclesiastical authorities--on the matter under discussion.

2. The Decretals (_Decretales_), in five books, published by Pope Gregory IX in 1234.